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Price 25 Cents. 



B CHILDREN OF LIGHT LIBRARY q 

^ BOOK ONE jt^^jltji^^Jt VOLUME ONE 3 
13 — 9 



Jphilosot>hg 



13 
13 



WITH SUPPLEMENTARY THOUGHTS 
AND SUGGESTIONS 



* 



By WALTER L. SINTON 



A fid ycsf/s cjitered hito the temple 
of God^ and cast out all them that sold 
and boiioJit in the temple^ and over- 
threzv the tables of the money chang- 
ers^ and the seats of them that sold 
doves ; andJie saith unto them^ It is 
zvritten^ My house shall be called a 
house of prayer ,' but ye make it a 
den of robbers. — Matt, xxi : I 2. Re- 
vised Version. 



Published by the Author, 45 Rush Street, Chicago Q 

May, 1899 | 



S£ 






Digitized by tine Internet Arciiive 
in 2010 witii funding from 
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littp://www.arcliive.org/details/teapotpliilosophyOOsimt 



H)cMcatct) 

JFrom my soul^ to all the vicn^ tvomcii and 

circu?7isiances^ contact ivith zvhic/i., 

xvh ether for v:eal or woe, has 

made me the consciojis 

entity that I aui. 




^ ^ ^ 



eapot $ $ $ ^ 
hiloso{>hg 




WITH SUPPLEMENTARY THOUGHTS 
AND SUGGESTIONS 



A PLEA FOR PRACTICAL 

PFT TGTON ^^ PLAIN LANGUAGE ^ 
IVCi-lO'lV-'iN FOR COMMON PEOPLE *^ 



WALTER L. SINTON 



Price 25 Cents 

CHICAGO 

Published by the Author 

MDCCCXCIX 

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■"'.■^ i/ O ^/ ;J 



coptkighted 1889 
Bt Walter L. Siston 



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'^•£0, 






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PREFACE. 

Fellow seekers after trulh, for the sole purpose of 
converting it, when found, into conduct, in presenting 
-this little book for your perusal and earnest considera- 
tion, it is my sincere desire that you will not waste time 
in searching for literary merits, as there are none sought 
or claimed for it. All that I desire is, that the language 
may be found so plain, and the construction so simple, 
that the most ordinary intellects may grasp my meaning, 
and be utterly unable to twist my utterances to suit 
themselves. 

The facts contained in the poem Teapot Philosophy 
were suggested by a Chinese teapot, which I was send- 
ing to my sister on the occasion of her wedding some ten 
years ago, as a token of my best wishes for herself and 
husband. I only intended to w^rite a few lines expres- 
sing this, but the letter continued to grow as the gravity 
of the situation, not only for my relatives but also for 
myself, forced itself upon me. 

One by one the facts and the difficulties inevitably 
issuing from them sternly and irresistibly presented 
themselves to me, and I was irresistibly impelled to 
record them. Several of these facts, and difficulties 
springing from them, stood out most prominently. These 
emphatically demanded immediate solution unless I con- 
cluded that I was insane and living in a world peopled 



by demented creatures and surrounded by hallucinations. 
Of the facts and difficulties which were suggested to me 
by the pot which contains the "cup that cheers but not 
inebriates," was first the doubt as to whether language 
has any definite meaning. I found that in reading from 
a book called the Bible, admitted by the majority of the 
English speaking people to be the rule of conduct, as 
well as in all other utterances professed as the rule of 
life, that black sometimes means white and vice versa. 

One example of this, of which there are many, was 
the late war with Spain. This occurred between two 
nations confessedly Christian, and who take as their rule 
of conduct the Bible. In the Old Testament it is writ- 
ten, "Thou shalt not kill;" in the New Testament this 
is still more strongly emphasized in the following pas- 
sages: "Resist not him that is evil;" "Love your 
enemies;" "Vengeance belongeth unto me; I will re- 
compense, saith the Lord ; " "If thine enemy hunger, feed 
him; if he thirst, give him drink: for in so doing thou 
shalt heap coals of fire upon his head." There are many 
other passages that could be quoted to the same end, hut 
they are too numerous to mention, and can be easily 
recalled by almost anyone speaking English. Yet in 
spite of all these express commandments forbidding to 
kill, we find both nations actually beseeching the Author 
of these commands for assistance to slaughter each other. 

The poet speaks truly when he writes that our modern 
disparity between profession and conduct is so great that 
"One murder makes a villain, millions a hero; numbers 
sanctify the crime." When I inquired as to the rule I 
was to apply to harmonize these inconsistencies, so that 



I might judge accurately when black means white or the 
reverse, no one could tell me. 

The second was, if white means black at one time 
and at another white, why not rewrite these rules and 
regulations for conduct, definitely stating when black 
means black and white black ? To this also I found no 
solution. The result to a simple and honest mind was 
bewildering in the extreme. 

The third that forced itself upon me was that the 
majority of people were living a treadmill life, and were 
not conscious of the fact. That this habit or routine gov- 
erned their conduct, not what they professed to believe. 

Now, the object in publishing the following poems or 
rhymed letters is to awaken people to this fact. So that 
when once aroused they may set to work and solve the 
problem., viz.: What should be the governing factor in 
all action? What should be the rule of conduct? If 
habit and feeling, then let us throw all profession of law 
and reason overboard and manfully confess that we are 
living according to our desires and habits. This logically 
would mean the survival of the fittest, irrespective of any 
supposed standard of right and wrong. Or else, make 
our desires and habits conform to the highest reason, 
which is law and the only true conscience. 

Either of these positions would be honest and manly 
compared with the position we now take of sitting 
astride the fence, ready to jump down on whichever side 
suits us best for the moment. 

If this book succeeds in aiding even one fellow being 
in reaching the true solution of these bewildering and 
vital difficulties, I am repaid for its publication. 



John Rtiskin on Modern Infidelity. 

(From concluding chapter of "Modern Painters.'*) 



"The form which the infidelity of England, especially, 
has taken, is one hitherto unheard of in human history.* No 
nation ever before declared boldly, by print and word of 
mouth, that its religion was good for show but 'would not 
work.' Over and over again it has happened that nations 
have denied their gods, but they denied them bravely. The 
Greeks, in their decline, jested at their religion, and frittered 
it away in flatteries and fine arts; the French refused their's 
fiercely ; tore down their altars and broke their graven im- 
ages. The question about God with both these nations was 
still, even in their decline, fairly put though falsely answered. 
'Either there is, or is not, a Supreme Ruler; we consider of 
it, declare there is not, and proceed accordingly.' 

"But we English have put the matter in an entirely new 
light: 'there is a Supreme Ruler; no question of it; only He 
cannot rule. His orders won't work. He will be quite satis- 
fled with euphemisms and respectful repetitions of them. 
Execution would be dangerous under the existing circum- 
stances, which He certainly never contemplated.' 

"I had no conception of the absolute darkness which has 
covered the national mind in this respect until I began to 
come into collision with persons engaged in the study of 
economical and political questions. The entire naivet^ 
and undisturbed imbecility with which I found them declare 
that the laws of the Devil were the only practicable ones, 
and that the laws of God were merely a form of poetical 
language, passed all that I had ever heard or read of mortal 
infidelity. I knew the fool had often said in his heart, there 
is no God; but to hear him say clearly out with his lips, 
* There is a foolish God,' was something for which my art 
studies had not prepared me." 

♦This statement should include the English speaking i ace.— W. L. S. 



TEAPOT PHILOSOPHY 
-©> 
Has Language No Definite Meaning ? A Plea 
for Practical Religion. 

Thoughts Suggested by a Wedding Present. 

"Speak thy truth if thou believest it, 

Let it jostle whom it may. 
E'en although the foolish scorn it 

Or the obstinate gainsay; 
Every seed that grows tomorrow 

Lies beneath the sod today."- Mack at. 

-»^ 
Sister, this souvenir I send to thee, 
In memory of thy old-time love for tea; 
And, though it may arrive a little late, 
Take it for love, and never mind the date. 
In winter evenings, when the blinds are down, 
And fire bright, and toast is just done brown, 
Take out this Chinese teapot, and what then? 
Proceed to make a cup of tea for Ben. 
And when you both have settled snugly round 
Your little table, with its snowy ground 
Of Irish damask, neatly garnished o'er 
With toothsome dishes, an abundant store. 
From out this teapot pour a cup apiece. 



^ Teapot Philosophy :;i^ 

The soothing di-aughts will kindly thoughts increase. 

Remember, then, how many have to roam 

About the world, without a place called home. 

Some without clothes except what's on each back, 

And these, save name, most other virtues lack; 

Of food and shelter ofttimes destitute. 

And wanting these they soon lose all repute. 

Convention eves the poor men all askance. 

Blames them, and pierces with the critic's lance; 

Yea, though they be embodied decalogues, 

Their fare is harder than the rich man's dogs'; 

For, lacking riches, what they 've left counts naught,- 

True Christian virtues are not sold, nor bought. 

Such qualities are very little use 

In gathering wealth, or even to produce 

The commonest necessities of life: 

To get these means hypocrisy and strife, 

To cheat, to steal, and everything in fact, 

Including lying, policy, and tact. 

Yes, "business" is a synonym for these, 

In spite of plausible and polished pleas. 

Now men who make good bargains we applaud. 

Although their weaker brethren they defraud. 

Get wealth, get wealth; it is the world's great aim; 

Get it, and few will criticise or blame. 

Though in acquiring you have broken through 

All laws of truth and justice, old or new. 

Wealth is the God before which all men bow — 

8 



^ Teapot Philosophy ^ 

To gain it they will wallow like the sow; 

For well they know, when they have gained its power 

The world will on them every virtue shower; 

Though they excelled the de 'il in all things base, 

Their funeral sermons will be filled with grace. 

These inconsistencies, my kindred dear, 

Now that you're entering on a wider sphere. 

Should make you pause, consider, search and crave 

To find solution of these problems grave. 

First duty to yourselves, makes this demand. 

Then those to come who will complete your band; 

For with the law, "Increase and multiply," 

I've not the slightest doubt you will comply. 

Now to our fathers a great debt is due, 

For liberties they gained for me and you 

By martyrdoms and sufferings in their day. 

And to our children we've this debt to pay. 

Thev were considered cranks and lunatics, 

Imprisoned, exiled, stoned, abused with sticks. 

Oft were they hungry, robbed of all they had. 

Wasted by sickness, and with waiting sad; 

Burned at the stake, beheaded on the block. 

Whipped through the streets, put in the felon's dock. 

Hanged on the gallows, tortured on the rack, 

Their words perverted, actions painted black. 

And with torn backs and lacerated sides 

Dragged at the cart tail, whilst the mob derides. 

For liberty their precious blood was spilled. 



¥- Teapot Philosophy ^ 

While with the love of man their souls were filled. 

Ah, these their su£ferin,^s, were foundation stones, 

Bound and cemented by their blood and groans; 

Upon them is our present freedom based, 

But with absurdities it's still encased; 

Though liberty of conscience it bestows, 

With leave to talk about our wrongs and woes, 

Yet such a privilege is little good 

To many millions, who, to get tlieir food, 

I\]ust bow and cringe, and ask some power to give 

Them leave to work for what they need to live. 

Now of the larder those who hold the key 

Can force the hungry to with them agree. 

'Tis said, "All things a man will give for life;" 

Here lies the secret of most sin and strife; 

And One who wrote of old again has said, 

That " of the life of man the staff is bread ;" 

Therefore, before you tell men to be good, 

Show them how honestly to get their food. 

Which at the present time they cannot do. 

This statement may appear untrue to you, 

But if you'd knocked about the world like me, 

With empty pockets, you'd begin to see 

That practical religion, conscience pure, 

Means poverty and hunger, "certain, sure." 

In business life, religion put in force 

Would bring as bad results as any curse: 

Not that religion in itself is wrong, — 



lO 



^ Teapot Philosophy J^ 

Its highest practice would make life a song. 

To act and live it, and your larder fill, 

Our present laws make quite impossible. 

Until they're changed all preaching is in vain, 

You must have rails on wliich to run a train. 

The reason why I've written this to you, 

Is thinking of what's likely to ensue: 

The little ones that you will try to rear 

In truth and honesty and godly fear. 

Now should they take to heart the truths you teach. 

And try to practice everything you preach, 

Their life will bring them poverty, despair 

(Unless you leave them wealth), a world of care. 

They may become discouraged, and, alas, 

Soon tramps and vagrants of the lowest class; 

For circumstances change our course of life. 

Our honesty and hopes, our power of strife. 

And how the world appears to us, depends 

Full much upon the color of our lens. 

In church, who occupies a cushioned pew. 

Will see the world in quite a different hue 

From him, who, by the doorstep in the cold 

Counts his few pence, as other men count gold. 

What think ye would the noble Nazarene 

JSay to such sights as in our midst are seen ? 

Great churches, temples, meeting houses grand, 

Six days within the week they idle stand. 

While poor and homeless wander in the streets, 

II 



^ Teapot Philosophy jj^ 

And at the empty breasts the buhy greets.* 

These structures built in honor of his name, 

In which to preach his doctrine, spread his fame, 

Who was the publicans' and sinners' friend, 

And said, "To him who'd of thee borrow — lend." 

The intimate acquaintance of the poor; 

Too humble to rebuke the evil doer. 

But simply told him, if the law he'd break, 

The consequences be prepared to take; 

For motives are the only gauge of acts; 

He knew this, and he would not judge the facts. 

Who blames a man for halting when he's lame 

Forgets that in his case he 'd do the same. 

But all those looked upon as righteous then^ 

And, altogether, most religious men, 

The teachers, priests, the scribes and pharisees, 

Who loved in public place to bend the knees. 

And lived according to the outward law. 

To all appearances without a flaw — 

These Jesus in his righteous anger cursed, 

As of all criminals the very worst. 

The rich man's chance of heaven seemed in his sight, 

As of all others, most extremely slight. 

I think few Christians hold this statement true, 

Or else their rush for wealth we should not view; 

Nor in the midst of plenty see men die 

For want of nourishment they could not buy. 

The highest law that 's written in that book 

'Cries. 



¥- Teapot Philosophy ^ 

'Gainst which a word the Christians would not brook, 

Is, "See thou lovest thy neighbor as thyself;" 

Yet they continue still to love their pelf, 

And every law will cherish which sustains 

Them in possession of their selfish gains. 

Suppose before the judgment seat we stand, 

And the Great Judge proceeds with this demand: 

" These questions answer as your life you love 

Or fear the vengeance of the powers above. 

Superior faculties I gave to you. 

From which much benefit there might accrue; 

How have you used these powers 1 did bestow? 

To help your brothers, or to cause them woe? 

Think ye, your brains and powers I did increase. 

The ignorant, meek and tender ones to fleece; 

Forcing the little from them called their own, 

To heap up riches for yourselves alone? 

Perhaps you'll answer me like one of old, 

'Do we our brothers keep?' in accents cold. 

Again, I ask you all to answer, why 

Will you pervert the truth and act a lie? 

All you that are such sticklers for the law, 

And say my testament's without a flaw; 

Is it not written there, to help the weak. 

The hungry feed, as v/ell as truth to seek? 

'Tis also said, do not oppress the poor; 

That thou must not resist the evil doer. 

But for all evil, good thou must return, 

13 



^ Teapot Philosophy ^ 

And for thine enemies thy love must burn. 

With these commandments must your lives accord 

Before you have the right to call me Lord. 

How will you answer then these charges true? 

By twisting all my words to suit your view, 

And shouting glory, glory to my name, 

To blind me, lest I see your selfish aim ? 

Or will you in your usual pompous style, 

With patronizing air, nor look of guile, 

Tell how you 've carried out my just decrees, 

And even tried my slightest whim to please? 

Of all the glorious works which you have done. 

In words that something like what follows run: 

'Lord, we've done many works in thy great name; 

With cannon, fire and sword we've spread thy fame, 

And made the red man listen to thy word; 

Taught thy law good for evil with the sword. 

We've sold them lots of Bibles and bad rum. 

With other Christian vii'tues a good sum, 

Through which thy doctrines have progressed so well 

They've nearly all cleared out for heaven or hell. 

Then see what we have done for our own poor ; 

Taught them it is thy will they should endure, 

Nor grumble at our laws, howe'er unjust. 

But while we fill our pockets, in Thee trust; 

In heaven they will be sure of their reward 

And six feet we'll give each body 'neath the sward. 

Thou seest the earth's not big enough for all; 

Thy architect did into error fall, 

H 



^ Teapot Philosophy -^ 

His calculations were somewhat astray 

To meet the population of our clay. 

According to our wisest scientists, 

Who prove it by both facts and figured lists, 

That if humanity should propagate 

Some centuries more, just at the present rate, 

Mankind will then so overcrowd the earth 

That they will cause a universal dearth 

Of e 'en the bare necessities of life — 

While to get these would take continual strife, 

Therefore we see the wisdom of thy plan 

As all Thy wondrous works of love we scan; 

How that in mercy thou did 'st war ordain 

With all the evils that make up its train, 

Simply to thin the dirty, famished ranks 

Of vulgar sinners and plebeian cranks, 

Who teach that 'Love your neighbor as yourself* 

Is higher than the love of place or pelf; 

T'o clear away the wretched, loathsome crowd 

Whose fancied wrongs forever cry aloud, 

And almost try the patience of Thy saints 

By their continuous, envious complaints: 

Saying that 'We hard working, honest men, 

So patient in our toil, are quick to ken 

Sharp ways to take advantage of the weak, 

Browbeat and trample in the dust the meek, 

And make fast laws in favor of ourselves 

To steal the produce from the man who delves, 

^5 



^ Teapot Philosophy -?f 

The food and clothes from him whose horny hand 

With sweated brow and sorrow, ploughs the land, 

From sickly children, who in factories toil, 

And men made brutes by working 'neath the soil 

In cramped positions and in muddy light, 

Until they almost lose their human sight. 

The maidens, too, making their iron doom, 

Nipped in the bud before they 've time to bloom; 

Forced into motherhood before their time — 

If such starved fruit could ever reach its prime — 

In this condition to drag out their life, 

A weary burden full of pain and strife.' 

These charges, Lord, are all laid at our door, 

With those not mentioned (twice as many more). 

But well Thou knowest these are all absurd, 

For it is Vv^ritten in Thy Holy Word — 

The poor shall be with you unto the end, 

'Tis useless then for us them to befriend; 

To waste the riches Thou hast on us poured — 

Reward for having always Thee adored, 

While altering laws to give them back their own, 

Would make untrue a mandate from Thy throne.'*^ 

And now, dear hearts, this letter I must end, 

With hope that you may fully comprehend 

The few plain facts I have tried to write to you 

In simple language, with no end in view 

Like those who try the critic's ear to please 

With words of music that your hearts might seize 

i6 



i^ Teapot Philosophy jl^ 

And turn to any meaning you desire, 

The modern Devil's ruse to quench God's fire, 

Which was foretold by those who wrote of old 

In language plain, unvarnished, rude and bold, 

That in the latter days to calm their fears, 

Men would buy teachers who could please their ears. 

Now take and share these burdens of my heart, 

Sternly, with love, make others bear their part, 

Until the day when justice is fulfilled 

And love has every quaking conscience stilled. 

I little thought a teapot could suggest 

So many thoughts of error and unrest, 

But now that it has done so much for me, 

Just let it do the same for Ben and thee. 



17 



What J. L. Spaldingfj Bishop of Peoria^ Says. 

"We must look, as educators, most closely to those 
sides of the national life where there is the greatest menace 
of ruin. It is plain that our besetting sin, as a people, is 
not intemperance or unchastit}-, but dishonesty. From the 
watering and manipulating of stocks to the adulteration of 
food and drink, from the booming of towns and lands to 
the selling of votes and the buying of office, from the halls 
of Congress to the policeman's beat, from the capitalist* 
who controls trusts and syndicates to the mechanic who does 
Inferior work, the taint of dishonesty is everywhere. We 
distrust one another, distrust those who manage public 
affairs, distrust our fixed will to suffer the worst that may 
befall rather than cheat or steal or lie. Dishonesty hangs, 
like mephitic air, about our newspapers, our legislative 
asseinblies, the municipal government of our towns and 
cities, about our churches even, since our religion itself 
seems to lack the highest kind of honesty, the downright 
and thorough sincerity which is its life breath." 

•More scientifically speaking, the monopolist. 



18 



A PLEA FOR HUMANITY, 

'•My ear is pained. 
My soul is sick with every day's report 
Of wrong and outrage with which the land is filled. 
There is no Ilesh in man's obdurate heart; 
He does not feel for man; the natural bond 
Of brotherhood is severed as the flax 
That falls asunder at the touch of fire." 

-^ 

Men! O men! you must be sleeping, that you stand so 

idly by, 
While young mothers age with woi'king, and with hun- 

ger children cry. 
Where's your manhood? where 's your virtue? where 's 

the freedom that you boast? 
To let millions die from hunger while the corn's shipped 

from your coast; 
Sold to keep some selfish landlord, living in luxurious 

ease. 
Thus do rich men make you victims of unjust and vile 

decrees. 
Not with love pay you this tariff, as for value you 've 

received ; 
Loath you are, as though some robber of your money 

you'd relieved. 



19 



>- A Plea for Humanity :^ 

Light, and air, and earth, and nature, heritage of every 

man, 
This without respect of persons, or despotic scheme or 

plan, 
That by strength that 's sometime mental, or more bru- 
tal that of arm, 
Overrides the w^eaker natures, and oppresses to their 

harm ; 
Doing despite to their birthright, which proclaims them 

all free born, 
Free and equal to each other, from no privilege fore- 
sworn. 
Thus all nature's gifts are common, common to us one 

and all; 
But when we monopolize them, then our brothers we 

enthrall. 
But let every man and brother do his share in each 

day's toil, 
Each in his own occupation drawing wages from the 

soil; 
Making rich and rare productions, every man after his 

kind ; 
So they '11 find their new creations suit each other's turn 

of mind. 
Then, with pleasure they '11 exchange them, and it tends 

to mutual gain; 
What is got by man's exertion seldom gives his brothers 

pain. 



20 



^ A Plea for Humanity 1/^ 

If superior strength producing should outdo our puny 

throes, 
We've no room to envy greatness when our small cup 

overflows. 
And the great cup thus producing, when it does o'erflow 

its brim, 
Droppings from it falling on us will refresh each weakly 

limb. 
But our boasted civilization makes each one a legal 

thief, 
And one thief will dupe another; so it always ends in 

grief. 
What a man has never wrought for he 's no right to 

call his own; 
And if rent for nature's free gifts is reward for having 

sown, 
Sense and justice have no meaning, and all men are 

arrant fools; 
They 'd much better die at once than be down-trodden 

by such rules. 
There's no law in earth or heaven that would warrant 

" might as right," 
For it is a bestial nature, not for man whose wider 

sight 
Gives him knowledge of the uses that employ both great 

and small 
To their mutual advantage, when one does not covet 

all. 



^ A Plea for Humanity ^ 

Land is plenty, labor's plenty; there's no need that we 

should starve, 
And let landlords, speculators, from our produce fortunes 

carve. 
Rouse yourselves ! Be up and stirring ! Float true free- 
dom's banner high; 
Don't sit whining over evils you yourselves can rec- 
tify. 
Ye are like men bound in prison, that by some mesmeric 

power 
Still believe that they are freemen, while the lash yet 

makes them cower. 
Ye are mocked by a false title that contains for you no 

rights : 
Better be a slave in title, and not feel how hunger 

bites. 
You have nought but name to boast of, and it makes a 

sorry meal; 
Will it clothe your aged mothers, or make cold less 

bitter feel? 
Ye had better ponder o'er this; better put your wits to 

work ; 
Use the reason nature gave you, from its promptings 

never shirk. 
May the cries of countless millions who in poverty have 

died, 
Through the laws of ruthless tyrants who all nghteous- 

ness deride, 



V A Plea for Humanity ^ 

Join in one continuous volume of seething liquid fire, 

That will surge through every fibre of mankind, from 
son to sire; 

Till brute brains become so quickened that they under- 
stand aright. 

That when reason governs feeling, and with love they 
both unite, 

Then they '11 see brute force is madness and has no con- 
vincing proof, 

But adds bitterness to bitterness, and reason stands 
aloof. 

And many who'd have joined our ranks if patiently 
persuaded 

By logic so convincing that it could not be evaded, 

While they behold some devilish deed whose violent 
display 

Might have killed a thousand innocents, it fills them with 
dismay; 

And they turn their backs upon us for deluded lunatics. 

Think what fine ideas of justice, that need bombshells, 
stones and sticks; 

Not by such barbaric warfare will we ever free the 
land, 

For in " labor against rental " reason holds the winning 
hand. 

Then no use we have for cannon, bombshells, guns or 
dynamite; 

With united power invincible, derived from higher light, 



^ A Plea for Humanity jl^ 

We'll march into our heritage on the day that we 

agree, 
And we'll hold it ever after as our day of jubilee, 
The day in which our title is no mockery of fate, 
For we '11 hold as one community the land in every 

state. 
Then, to call a man a landlord will be reckoned an 

insult, 
In remembrance of the misery that fi-om it did result. 
In this great world-wide republic there'll be food for 

great and small. 
And the babies will be welcomed as a benefit to all: 
For every pair of hands and feet that are born upon 

the earth 
Will be so much wealth of labor to provide against a 

dearth. 
And their work will be congenial, not like an imposed 

task, 
Just as easy as to flowers that in nature's sunshine bask. 
Then they '11 prove the " Malthus theory " is but an 

idle tale, 
For when nature does outdo herself she knows how to 

curtail. 
But the prospect is so dim and vague that aeons will 

roll by. 
Many a million generations will live and work and die, 
Before there is the slightest need that man should face 

iAis problem, 



-4 



^ A Plea for Humanity 1/^ 

Though God m jest created men, of food and life to 

rob them. 
Then we'll see no more the starveling wandering through 

our wintery streets, 
Nor the poor abandoned woman whom the world with 

hardness greets; 
For a charity unbounded, seldom known in this our day, 
Will unfurl its royal banner and o'er mankind hold its 

sway. 
We '11 not want for emulation when all poverty shall 

end. 
We can compete with one another, our own defects to 

mend. 
Then the thief will be unknown and the murderous 

spirit dead. 
For prenatal culture '11 have fair play and men will be 

well-bred. 
Yes, beautiful as history says^the old Greek heroes were, 
For they studied form and culture with the greatest 

taste and care; 
Had their ideal been but higher, not all for wasting 

war, 
Then they m.ight have reached the acme that the noblest 

men look for. 
We 've a chance to win the glory of ushering in the 

age 
So oft foretold in rhyme and story, by prophet, priest 

and saore. 



25 



^ A Plea for Humanity ^ 

The just and poor have always longed for the coming 

of the day 
That will give all men an equal right to labor and fair 

pay. 
Then let 's think and work in earnest, looking all around 

the land, 
Where we'll see distress and poverty widespread on 

every hand, 
And willing hearts and dexterous hands living a paupei-'s 

life, 
With young hopes blasted, ideals crushed, by the unequal 

strife ; 
For 't is not on skilful labor or intellectual v/orth 
That the world bestows her bounties, or brings golden 

tribute forth. 
But for bulldog inhumanity that grips its victim's throat, 
Or cunning, fox-like treachery, that o'er friends can grin 

and gloat. 
These tread under foot all justice, making honest men 

their slaves, 
And self respecting laborers but low, obsequious knaves. 
So, by stealing hard earned wages till Vv^e feel how hunger 

gnaws, 
Strong wills are broken and free souls tamed to keep 

their evil laws. 
And the names, "Liberty" and "Justice," that once meant 

somethmg pure. 
An embodiment of power and love that would all evils cure, 

26 



^ A Plea for Humanity ^ 

Have become but standing bywords, at which all men 

laugh and mock, 
For they see they 're but for rich men to protect their 

ill-gained stock, 
And a hardened crew called " lawyers," who are paid to 

twist the truth. 
Who upon their brothers' weaknesses grow fat and full, 

forsooth, 
For they scoff at truth and purity as so much ranting 

cant ; 
Ah, well they know, where t/^ese hold sway their living 

is but scant. 
Now strict honesty is looked upon as acting the fool's 

part, 
And to steal and keep a million is considered "wise" and 

" smart." 
He who succeeds in doing this is crowned with fame and 

glory, 
And, if he should endow a church, the preachers laud 

in story. 
Society's great premium is for him who has learned to 

steal, 
It matters not what she may profess in words to think 

or feel. 
Should less 'cute or weaker brother steal a spoon or dollar 

bill, 
We imiDrison him for punishment, for lacking thieving 

skill. 



^ A Plea for Humanity 1^ 

Perhaps goaded on to madness by the direst sort of 

need, 
And cold shouldered by his neighbors, who his prayers 

would never heed, 
He broke through the tyrant bondage which ignorant 

souls benight. 
Taking but a few small morsels that he felt were his 

by right. 
For promiscuous hospitality the rich men do not care, 
Though they have a chance of entertaining angels un- 
aware. 
They fear such pure and holy spirits might prove un- 
pleasant guests. 
By stirring up grim, ugly thoughts in their luxurious 

nests. 
Of true and liberal maxims no longer men take thought, 
For the greed of gold has warped their minds and their 

whole beings fraught. 
Now the standard of success in life is " how pans out 

the gold," 
For the honest one of righteousness . has long grown 

worn and old. 
They have no regard for honor now like what they 

used to have. 
In dubious work 't is business that men use for conscience' 

salve. 
"A good bargain " 's how they speak of it when they 

their neighbors rob, 

28 



> A Plea for Humanity ^ 

By means of many a deep-laid scheme and low, deceitful 

job. 
Ignorance and simplicity make rich harvests for the 

rogue, 
Take advantage of necessity's the law that's now in 

vogue. 
Nature's laws are so perverted that to win the simplest 

crown, 
Means to trample on one's brothers and relentless beat 

them down. 
And our women-folk a bondage bear worse than the 

southern slave; 

He had property protection which tries wear and tear 
to save; 

But they to the highest bidder are knocked down without 
reprieve, 

The rich man's doll or popinjay, a badge upon his sleeve. 

Driven to living slavery by the poverty bugbear. 

For they are brave and dauntless spirits to face it that 
would dare. 

This the reason why the money wins amongst the 
fairer sex. 

That they choose a hollow, loveless life, lest need thcii- 
souls should vex. 

If they in young love's heated glamour should share the 
poor man's lot. 

Experience shows young love oft flies through the win- 
dow from his cot; 

29 



>- A Plea for Humanity }|^ 

For there poverty breeds carking care, and sickness swells 

the list, 
With a growing, pressing labor, that seems never to 

desist; 
This dulls the mind and senses, and the spiritual growth, 
And the hopelessness of mending it inclines a man to 

sloth; 
It embitters all his life and thoughts, and love grows very- 
dim. 
Till in fierce despair he curses God for ever making him. 
Worry makes him hard and surly, and with all things 

discontent; 
Then upon his patient, slaving wife, he gives his feelings 

vent; 
And should he turn vicious, brutal, such are matrimony's 

laws, 
They give him power to do such deeds as would make 

a savage pause. 
He can kill her by slow torture in a thousand different 

ways, 
To which sudden death is mercy, and when done to 

beasts earns praise. 
The law gives her body to him, and he would control her 

mind, 
Yea, e'en her soul, her higher self, if he could the power 

but find. 
Great man! In his pride and self-conceit, he struts about 

and strides. 



30 



^ A Plea for Humanity :i^ 

He thinks he has superior gifts and poor womankind 

derides, 
Just as though she were a painted toy invented for liis 

use, 
For his pleasure, whim or fancy, at his will to hind or 

loose. 
Kow correlatives imply each other, say logicians wise. 
And the oak or acorn which was first, an unsolved 

problem lies. 
In this day of light and culture which gives impartial 

sight, 
No one has proved that man o'er woman should hold 

an owner's right. 
For the man implies the woman, and she just as much 

the man; 
They 're proclaimed by nature equal in the universal plan. 
If woman seldom leads the race, 'tis because she's had 

no chance. 
And no doubt when solid justice reigns will often lead 

life's dance. 
Then, so much for our fair helpmeets; we must turn to 

other themes. 
Revealed by the piercing light of love's ever searching 

gleams, 
To him who would obey the law, the ancient Golden 

Rule, 
To love your neighbor as yourself, though you may be 

dubbed a fool. 



31 



^ A Plea for Humanity jli 

Now plagiarists most preachers are, viewed beneath love's 

burning rays; 
They live upon the fruits of toil, singing but oppressive 

lays. 
Quoting the words of other men who their own expe- 
rience told; 
Let them copy these, not quote, and speak their own 

lives open, bold; 
By what power they 've fought and conquered, moved 

and acted on what grounds; 
If they have not this to tell us, sermons are but empty 

sounds. 
Something personal and living is what's wanted now-a-day. 
Present God and present devil not all based on old 

hearsay. 
Then our mission to the heathen, when about our street 

they roam: 
Mockery of true religion; charity begins at home. 
Our concern about brute creatures, how they suffer from 

abuse. 
Turning from our fellow beings, with' deaf ears and 

hearts obtuse. 
Sometimes from our stolen riches give a crumb to those 

who moan. 
Then we look for praise and glory, for returning them 

their own. 
Hospitals we have for sick men, homes for foundlings,. 

waifs and strays, 

32 



> A Plea for Humanity ^ 

Trying to appease our conscience with the hypocrite's 

displa3's. 
Yet 'tis written on the pages of the volume we affect, 
Through the needle's eye tiie camel will its passage make 

direct, 
Easier than the man with riches enter into peace and 

rest. 
Surely now, man's life and actions show he thinks this 

only jest. 
See what leagues and combinations, what emotional 

crusades. 
Men continually are making as the great Jehovah's aids. 
In hopes to kill the tree of sin by lopping off the 

branches, 
Just like a maniac who would stop the Alpine ava- 
lanches. 
These fights are futile and absurd, as the laws of nature 

show ; 
When boughs are lopped from off a tree, life will to the 

others flow ; 
Causing them to bear such fruit old crops will drop into 

the shade; 
When you want to kill the tree, destroy the roots and 

it will fade. 
Now, the tree that we 've to cope with is gigantic in its 

growth; 
Can't be balked in its fruition as we bind men by an 

oath, 

33 



^ A Plea for Humanity ^ 

For its roots are deep and ancient, many fibred, tough 

and strong; 
From them spring in this world's systems all the phases 

men term "wrong:" 
Lying, drunkenness and sickness, with their colleagues, 

murder, theft, 
Want of food for brain and body of which millions are bereft. 
These the vile fruits of that great tree whose true name 

is selfishness, 
Its life sustained on " might is right," stolen clothes its 

flaunted dress. 
And they who flourish by this tree, they are termed 

" successful men ; " 
They are worshiped, praised and feted like to gods who 

all things ken. 
Proud they turn upon their victims, blame them much 

for being poor. 
They, the wolves who stole their riches; oh how long 

will men endure? 
These are oft termed Christian heroes, say to Him they 

bend the knee, 
Who advocated on the Mount justice quite impartially. 
And whose mighty follower said, " If you would the 

gospel preach, 
First feed the hungry, help the weak, then the truth 

begin to teach." 
I beseech you O my brothers, my hard worked and ill 

paid friends, 

34 



t^ A Plea for Humanity :J^ 

All from selfishness who suffer, or the misery that it 

sends, 
Think of what I've tried to tell you, with the words at 

my command, 
Thoughts so true they've burned within me, burned till 

I could not withstand; 
So I 've had to give them utterance in my feeble, simple 

way. 
Craving it may stir your spirits, till you rise in full 

array. 
Compelled by love unbounded, it by divinest reason ruled, 
Determined to change the system that so long has you 

befooled. 



35 



"ORTHODOX CHRISTIANITY." 

WAjf it is looked upon with loathing' and contefnpt, and 
avoided as a dangerous and subtle enemy by the 
poverty -stricken y and the thoughtful 
portion of the laboring classes. 

" I do not see in Christianity the mystery of the incar- 
nation, but the mystery of social order — the association of 
religion with " Paradise," an idea of equality which keeps 
the rich from being massacred by the poor. An inequality 
of fortunes could not exist without religion. A man dying 
of starvation alongside one surfeited with the world's goods 
would not submit to this difference unless he had some 
authority which assured him that in the future, and through- 
out eternity, the portion of each will be changed." 

— Napoleon. 



36 



"Prejudices are to be destroyed, not tolerated." -Wtnwood Reade. 



Xan^mark0 on tbe IRoat) to ^rutb 

With Instructions by One 
Who has Traveled the Road 

•^TN recommending the following list of books, the litera- 
{f>X teurs' standpoint of style has not been considered, as 
it is held to be of secondary importance— the matter 
to be expressed is the first thing to be emphasized, and the 
style the second. The object in view in advising the study 
of these works is that they express truths of practical utility 
in the creating of perfect men and women. If we can get 
these truths well expressed from the academical point of 
view, and the people cultured enough to understand them 
from that standpoint— good — but if not, we must take them 
as we can get them and give them to others in the form that 
they can understand. These books are chapters in the 
grand book which contains the Science of Life, or the pro- 
cess of making perfect men and women. An understanding 
of the truths contained in them will solve the riddle of the 
Sphinx. At first sight they appear to conflict, but on closer 
inspection there will be found in the main a perfect harmony 
throughout. Each book delineates a brick in the grand edi- 
fice, but alas ! oftentimes the author thought his brick the 
only one in the building, and was blind to the others, and in 
so far as he was so limited, his brick is imperfect and mis- 
leading. 

Neither Is it to be understood that in emphasizing these 
books, we believe them to be the only books worthy of being 
read; what we do know is that a perusal of them will natur- 
ally lead to the reading of other books along the several 
lines treated of by those in the category. Whether the read- 
ers find other authors who deal with the subjects in better or 
worse style, more lucidly or the reverse, depends not so 
much on any absolute standard by which such matters are 
judgedj as the individual training and natural predilection 
of each reader. It is a law — we can never see but what we 
are ; everything we look at reflects back our own image. 

Anyone reading these works, to thoroughly fcompre- 
hend the meaning of the Great Book, must take as a motto, 
" The Truth at Any Cost." They must not be in love with any 
preconceived idea, habit, custom, or be swayed by their feel- 
ing or temperament. Let them, like a medical student, 
thoroughly dissect every subject that comes before them, 

37 



irrespective of whether it is personally offensive or not. 
If they cannot do this, they need never hope to attain to the 
Truth. In the recommending of these boolcs, not only is the 
effect they will have on the individual student held in view, 
but also the fact that they will give a knowledge of the 
proper book to place in the hands of the seekers after truth, 
in any of its multitudinous branches and at any stage of 
development. We must not forget that the people that 
have to be dealt with represent almost every age in the 
world's history in their individual development, as well as 
many grades in the educational attainments of the present 
day — from the grossest ignorance and narrow-mindedness 
to that of the highest culture, and the presentation of the 
same truth that will reach one stage or grade will be en- 
tirely refused by the other as non-comprehensible. The true 
teacher speaks to each class in its own language and from 
its own platform. Remember, "All things to all men that I 
may by all means save some," and "All things are lawful 
for me but not all things are expedient, all things are lawful 
for me, but I will not be brought under the power of any." 



BREAKING GROUND. 

"The man that is not moved at what he reads. 
That takes not fire at their heroic deeds. 
Unworthy of the blessings of the brave, 
Is base in kind, and born to be a slave. 

Even As You and I B Hall 

Teapot Philosophy Walter L. Sinton 

Who Lies ? , Blum & Alexander 

Between Caesar and Jesus Prof. Geo. D. Herron 

THE LAW (ECONOMICS) -Lig:ht Litefatttt-e. 

'He that gathers wealth to give to the poor his memory shall be fra- 
grant as roses; but he that toils with the poor so that there be no poor, all 
the flowers of the garden cannot measure his sweetness."— Arab Pkoverb 

Joshua Davidson, or a Modern Imitation of Christ. . . Linton 

Alton Locke Charles Kingsley 

Yeast Charles Kingsley 

Caesar's Column Ignatius Donnelly 

Looking Backward Bellamy 

Equality Bellamy 

John Ball's Dream William Morris 

My Religion Tolstoi 

Almost Persuaded Will N. Harben 



38 



" 111 fares the land, to hastening ills a prey, 
Where wealth accumulates and men decay." 

— Goldsmith. 
The eloquent Patrick Henry said: "We can only 
judge the future by the past." Look at the past! When 
Egypt went down, two per cent, of her population owned- 
ninety-seven per cent, of her wealth. The people were 
starved to death. When Persia went down, one per cent. 
of her population owned the land. When Babylon went 
down, two per cent, of her population owned all her 
wealth. The people were starved to death. When Rome 
went down, 1800 men owned all the known world. 

How is it with the United States? Will we add it to 
Pati'ick Henry's list of countries ruined by the concentra- 
tion of the wealth produced by all the people, into the hands 
of a few, while the many are starved? 

Is the following prophecy of Lincoln, written to his 
friend Elkins, in Illinois, 1864, coming true? 

" As a result of the war, corporations have been en- 
throned, and an era of corruption in high places will follow, 
and the money power of the country will endeavor to pro- 
long its reign by working upon the prejudices of the people 
until all wealth is aggregated in a few hands and the repub- 
lic is destroyed. I feel at this moment more anxiety for the 
safety of my country than ever before, even in the midst of 
war. God grant that my suspicions may prove groundless." 
Let us study the following statistics taken from the 
U. S. census of 1890, and see. 



WEALTH PRODUCED IN U. 8. AND WHO GETS IT. 


YBAB. 


WEALTH. 


PRODUCER 
PER CENT. 


MONOPOLIST 
PKR CENT. 


1850 
1860 
1870 
1880 
1890 


$ 8,000,000,000 
16,000,000,000 
30,000,000,000 
48,000,000,000 
62,000,000,000 


62 1-3 

43 3-4 
82 2-3 
24 
17 


37 1-2 

56 1-4 
67 1-3 
76 
83 



39 



TABLE APPEOXIMATELY SHOWING THE MASSED CON- 
CENTRATION OF INCORPORATED WEALTH IN ONE 
LIFETIME, WHICH HAS NO PARALLEL IN THE 
WORLD'S HISTORY OF EXPLOITATION. 



Princes of Wealth 

Multi-Millionaires & Millionairea 
Middle Class — Easy 

PRODUCING CLASSES. 

Business Strugglers 

Laboring Class 



60 

24,940 

1,244,015 

3,899,586 
6,594,796 



AMOUNT. 



? 3,000,000,000 
29,750,000,000 
15,000,000,000 

12,000,000,000 
2,746,000,000 



According to these statistics the present monopolistic 
system of production and distribution has concentrated 
seventy-one per cent, of the nation's wealth into the hands 
of nine per cent, of the population, and the process of con- 
centration is still going on with accelerated rapidity. 

A GLANCE AT THE CONCENTRATION OF ENORMOUS 
WEALTH INTO THE HANDS OF A FEW PERSONS. 

Control of $12,000^000,000 is held by 3,987 multi-mil- 
lionaires. To comprehend its immensity we have only to 
remember that the combined wealth of twelve of our great 
States does not exceed $'j, 000, 000, 000. In the city of New 
York alone there are three men whose combined wealth ^yi- 
ceeds $j;oo.)0OO.)OOO. Ten men have acquired within a few 
years $790,000,000. Sixty 7ion-froducing families hold 
more of the national zvealth than 6,^g4,'jg6 families of the 
wealth-producing working classes. One family controls 
one-third of the railway system, of the United States. The 
railroad companies hold land enough to make six states like 
Ohio. Mr. Disston,of Pennsylvania, holds 4,000,000 acres ; 
Vanderbilts, 2,000,000 acres; Standard Oil Company, 
1,000,000; Murphy, of California, a tract large enough to 
make a state the size of Massachusetts. The Schenly estate 
receives an annual income of $1,000,000. Viscount Scully 
holds 3,000,000 acres. The English nobility hold 20,000,. 



40 



Heavy Lheratore. 

" With your science and your books 
And your theories about spooks. 

Did you ever hear of looking in your heart? 
I didn't mean your pocket, Mister; no ; 

I mean that, having children and a wife. 
And ten a week on which to come and go. 

Isn't dancing to the tabor and the life. 
When it doesn't make you drink. 
By Heaven! it makes you think. 

And notice curious items about life." 

Merrie England (Nunquam) E. Blatchford 

Keply to Merrie England. . .(Ed. Financial Almanac) Callie 

Social Problems Henry George 

Land Question " " 

Passage at Arms " " 

The Condition of Labor " " 

Progress and Poverty " " 

Protection and Free Trade " " 

Perplexed Philosopher " " 

My Dictatorship 

Outlines of Post's Lectures, Illustrated 

Natural Taxation Thomas G. Shearman 

New Economy Lawrence Gronlund 

Co-operative Commonwealth Lawrence Gronlund 

Communism By a Capitalist 

The Chicago Martyrs ; Their Speeches in Court 

Social Evolution Kidd 

New Kepublic Schelhous 

Ancient Lowly Ward 

Six Centuries of Work and Wages T. Rogers 

The Land Question Fisher-Birbeck 

Nationalization of Land Prof. A. R. Wallace 

Law of Civilization and Decay Brooks Adams 

England's Ideal Edward Carpenter 

Wealth Against Commonwealth H. D. Lloyd 

Labor Copartnership H. D. Lloyd 

Wagner's Ring of the Niebelungen David Irvine 

History of Socialism Kirkup 

Catholic Socialism Netti 

Genesis of the Social Conscience Nash 

Facts and Forces Washington Gladden 

Social Theory Bascom 

PresentDistribution of Wealth in U. S C. B. Spahr 

Studies in Economics Wm. Smart 

The Workers. East and West Prof. Wyckoff 

A Handbook of Socialism Bliss 

Science of the Millenium Stephen and Mary May bell 

41 



ooo acres. Mr. Rockefeller is computed to be worth 7,000,- 
000 more than the total wealth of the state of South 
Carolina. In i860 farmers owned one-half of the wealth 
of the United States. In 1890 they owned less than one- 
fifth. —From y. W, Arnold's Chart. 

The Social Revolution is bound to come. It will come 
either in full panoply of law, and surrounded with all the 
blessings of peace, provided the people have the wisdom to 
take it by the hand and introduce it betimes; — or it may 
break in upon us unexpectedly, amidst all the convulsions 
of violence, with wild disheveled locks, and shod in iron 
sandals. Come it must, in one way or the other. When I 
withdraw myself from the turmoil of the day and dive into 
history, I hear distinctly its approaching tread. — Lassalle. 

"We can find no evidence of a holier spirit or a more 
<3ivine one in the Church than in anj^ other human institu- 
tion for the propagation of instruction. The Church has 
never been superior to the times, never as far advanced as 
the best men of the day, never a leader, but rather an op- 
poser of progress; hindering when ideas were new, and 
only coming in to help when workers without had proved 
their discoveries, and it was evident that credit would be 
lost by refusing to recognize them. There is no cruelty 
the Church has not practised, no sin it has not committed, 
no ignorance it has not displayed, no inconsistency it has 
not upheld, from teaching peace and countenancing war to 
preaching poverty and piling up riches. True, there have 
been saints in the Church; but there have been great saints 
out of it. Saintliness comes of conscientiously cultivating 
the divine in human nature; it is a seed that is sown and 
ilourishes under the most diverse conditions." 

— Sarah Grand, 
"Here lie I, Martin Elginbrodde: 
Hae mercy o' my soul, Lord God ; 
As I wad do, were I Lord God, 
And ye were Martin Elginbrodde." 

— From David Elghibrod. 

42 



ICONOCLASTIC (THEOLOGICAL) -Light Literature 

"For modes of Faith let graceless zealots flght; 
His can't be wrong whose life is in the right."— Pope. 

Kobert Elsmere Mrs. Humphrey Ward 

John Ward, Preacher Margaret Deland 

John Inglesant John Shorthouse 

The World of Cant 

Hypatia Charles Kingsley 

Lost Atlantis Ignatius Donnelly 

Ragnarok " " 

The Pilgrim and the Shrine E. Maitland 

The Story of an African Farm Kalph Iron 

Heavy Literature. 

"Try all things; hold fast lo that which is good." 

"By the light of burning heretics Christ's bleeding feet I track, 
Toiling up new Calvaries ever with the cross that turns not back. 
And those mounts of anguish number how each generation learned 
One new word of that grand Credo which in prophet-hearta hath burned 
Since the flrst man stood God-conquered with his face to heaven up- 
turned."— Lowell. 

Age of Reason T. Paine 

Ingersoll's Works 

Conflict between Religion and Science Prof. Draper 

Martyrdom of Man Winwood Reade 

Volney's Ruins 

Orbs of Heaven O. M. Mitchell 

Literature and Dogma Matthew Arnold 

The Childhood of the World E. Clodd 

The Birth and Growth of Myth 

The Childhood of Religion " 

Story of the Creation; a plain account of evolution " 

Lux Mundi 

Paradoxes Nordau 

Conventional Lies of Our Civilization " 

Christianity and Agnosticism; a controversy between Prof. 

Thos. H. Huxley and others 

Bible Myths and Their Parallels in Other Religions 

False Claims of tlie Church John E. Remsberg 

Sixteen Crucified Savioi's Kersey G raves 

•Christian Absurdities John Peck 

How to Study Strangers by Temperament, Face and Head. 

Nelson Sizer 

Self Instructor in Phrenology O. S. and L. N. Fowler 

How to Read Character R. S. Wells 

Up to Date Home Study. Your Head and What Is In It. 
Mary E. Vaught. 

43 



"Without the love there would be no home; without 
the poverty no hell. Neither lightens the burdens of the 
other: each multiplies all that is terrible in both." 

— Helen H. Gardener^ 

" So long as there shall exist, by reason of law and wis- 
dom a social condemnation which in the face of a civilization 
that artificially creates hell on earth and complicates a 
destiny that is divine, with human fatality ; so long as the 
three problems of the age — the degradation of men by 
poverty, the ruin of women by starvation and the divarfng 
of chiidhoodhy physical and spiritual night — are not solved ; 
so long as in certain regions social asphyxia shall be pos- 
sible; in other words and from a yet more extended point 
of view, so long as ignorance and misery remain on earth, 
books like these cannot be useless." — Victor Hugo. 

" The human race 
To you means, such a child, or such a man, 
You saw one morning waiting in the cold. 
All 's yours and you 
All colored with your blood, or otherwise 
Just nothing to you. Why I call you hard 
To general suffering. A Red-haired child 
Sick in a fever, if you touch him once, 
Will set you weeping. But a million sick, 
You could as soon weep for the rule of three." 

" Woman, with her emotional nature morbidly stimu- 
lated by a vicious education of repression and concealment, 
keeps the world back in the regions of superstition. A 
man, to spare her feelings, conceals and arrests his own 
progress. And so humanity lingers on its road, as Adam 
shared the apple, that woman may not be left behind. * * 

" It is little wonder that so many of our youth in the 
passage between the feminine imaginations that have guided 
their childhood and the actualities of manhood, become 
hopelessly wrecked and lost for want of sounder knowledge 
of their own natures and the v/orld's meaning." 

— Edward Maitland. 

U 



Sexual and Health Questions — Light Literature* 

" It '8 Oh ! to be a slave 

Along with the barbarous Turk, 
■Where woman has never a soul to saT6, 
If this is Christian work."— Hood. 

Heavenly Twins Sarah Grand 

Ghosts Ibsen 

Tess of the D'Urbervilles T. Hardy 

Higher Law E. Maitland 

By and By 

Papa's Own Girl Marie Howland 

Pushed by Unseen Hands Helen H. Gardener 

Is This Your Son, My Lord? " 

Pray You, Sir, Whose Daughter ? " 

A Thoughtless Yes " 

Anna Earenina Tolstoi 

Mother Soul Laura Smith (Greer) 

Discords. George Egerton 

Heavy Literature. 

Prof. Max Muller says: "All truth Is safe and nothing elee is safe; 
and he who keeps back the truth or withholds it f rom^ien, from motives 
of expediency, is either a coward or a criminal, or both." 

Esoteric Anthropology Dr. Nichols 

A Vindication of the Rights of Women. Mary Wollstonecraft 

Marriage as it was, is, and should be Mrs. Besant 

The Emancipation of Women Adele Crepaz 

Love's Coming of Age E. Carpenter 

The Evolution of Marriage Ch. Letourneau 

Vindication of Sex Helen Wilmans 

British Freewomen Mrs. C. C. Stopes 

Education During Sleep Sydney H. Flower, LL. D. 

Sexual Law and The Philosophy of Perfect Health Close 

Regeneration S. A. Weltmer 

Woman August Bebel 

Karezza. Ethics of Marriage Alice B. Stockham, M. D. 

Tokology " 

Why I Am A Vegetarian J. Howard Moore 

The Nature Cure Drs. M. E. and Rosa Conger 

American Vegetarian Cookery 

The True Science of Living E. H. Dewey 

Perfect Way in Diet Dr. A. B. Kingaford 

Physianthropy Mrs. C. Leigh Hunt Wallace 

Physical Culture Carrica LeFavre 

The Family Gymnasium T. Trail, M. D. 

The Art of Massage A. Creighton Hale 

45 



THE FAILURE OF THE FINITE TO COM- 
PREHEND THE INFINITE. 

"God called up from dreams a man in the vestibule of 
Heaven, saying, 'Come thou hither and see the glory of my 
house.' And to the servants that stood around His throne 
He said, 'Take him and undress him from his robes of flesh: 
cleanse his vision, and put a new^ breath into his nostrils ; only 
touch not with any change his human heart — the heart that 
weeps and trembles.' It was done: and, with a mighty angel 
for his guide, the man stood ready for his infinite voyage ; and 
from the terraces of Heaven, without sound or farewell, at 
once they wheeled away into endless space. SoiDetimes 
with the solemn flight of angel wing they fled through 
Zaarahs of darkness, through wildernesses of death, that 
divided the worlds of life; sometimes they swept over fron- 
tiers, that were quickening under prophetic motions of God. 
Then, from a distance that is counted only in Heaven, light 
dawned for a time through a sleepy film ; by unutterable 
pace the light swept to them: they, by unutterable pace, 
to the light. In a moment, the rushing of planets was 
upon them ; in a moment, the blazing of suns was around 
them. 

"^ " Then came eternities of twilight, that revealed but 
were not revealed. On the right hand and on the left, 
towered mighty constellations, that, by self -repetitions and 
answers from afar, that by counter-positions, built up tri- 
umphal gates, whose architraves, whose archways, horizon- 
tal, upright, rested, rose, at altitude by spans that seemed 
ghostly from infinitude. Without measure were the archi- 
traves, past number were the archv/ays, beyond mem- 
ory the gates. Within were stairs that scaled the eternities 
below; above was below, below was above, to the man 
stripped of gravitating body: depth was swallowed up in 
height insurmountable — height was swallowed up in depth 
unfathomable. Suddenly, as thus they rode from infinite 
to infinite, suddenly, as thus they tilted over abysmal 
worlds, a mighty cry arose, that systems more mysterious, 

46 



OCCULT.— Light Literature. 

"First slave to words, then vassal to a name. 
Then dupe of party; child and man the same: 
Bounded by nature, narrowed still by art, 
A trifling head and a contracted heart." 
Such a oondiiion will prevent the study of these books, 

Karma A. P. Sinnett 

The Blossom and the Fruit Mabel Collins 

The Idyll of the White Lotus 

The Coming Race Lytton 

A Strange Story " 

Zanoni " 

On the Heights of Himalay A. Van Der Naillen 

The Double Man F. B. Dowd 

Nightmare Tales H. P. Blavatsky 

The Brother of the Third Degree W. L. Garver 

Mystery of a Turkish Bath Rita 

Mystic Quest Kingland 

Magic Skin Balzac 

Heavy Literature. 

"Wisdom is the principal thing, therefore get wisdom; and with all 
thy getting, get understanding." 

Proceedings of the Psychical Research Society 

Esoteric Buddhism A. P. Sinnett 

Occult World 

The Hasheesh Eater Anonymous 

Reincarnation Anderson 

The Temple of the Rosv Cross. Part I F. B. Dowd 

Regeneration. Part II " 

Why I Became a Theosophist Besant 

In the Outer Court " 

Isis Unveiled. 2 vols H. P. Blavatsky 

Working Glossary for Theosophical Students 

Psychometry and Thought Transference 

Ocean of Theosophy Judge 

Wilkesbarre Letters on Theosophy FuUerton 

Rationale of Mesmerism Sinnett 

Law of Psychic Phenomena Hudson 

Somnambulism Dr. Sydney Flower 

How to Hypnotize " 

Hypnotism Up To Date , " 

MoU'b Hypnotism 

Solar Biology H. E. Butler 

Psychometry Joseph R. Buchanan 

Automatic or Spirit Writing, Etc Sara A. Underwood 

47 



that worlds more billowy, other heights and other depths, 
were coming, were nearing, were at hand. 

" Then the man sighed and stopped, shuddered and 
wept. His overladen heart uttered itself m tears; and he 
said, 'Angel, I will go no farther; for the spirit of man 
acheth with this infinity. Insufferable is the glory of God. 
Let me lie down in the grave and hide me from the perse- 
cution of the infinite; for end I see, there is none.' And 
from all the listening stars that shone around issued a choral 
voice, 'The man speaks truly: end there is none, that ever 
yet we heard of.' ' End is there none?' the angel solemnly 
demanded: 'Is there indeed no end? and is this the sorrow 
that kills you?' But no voice answered, that he might 
answer himself. Then the angel threw up his glorious 
hands to the Heaven of Heavens, saying, 'End there is none 
to the universe of God. Lo,?.lso, there is no beginning.' " 

— Jean Paul Richter. 

"The increasing prospect tires the Virandering eyes; 
Hill peeps o'er hill and Alps on Alps arise." — Pope. 

" \i ye lay bound upon the wheel of change, 

And no way were of breaking from the chain, 
The Heart of boundless Being is a curse, 
The Soul of Things fell Pain. 
" Ve are not bound! the Soul of Things is sweet, 
The Heart of Being is celestial rest; 
Stronger than woe is will: that which was Good 
Doth pass to Better — Best." — E. Arnold, 

" Yet no man lives, who never, looking backward. 

Sickens at the piteous patchwork all his life will seem. 
When some wind of memory, in his bosom quickens, 
The ashes of ambition, the dust of some dead dream. 
"For the Gods gave labor, and failure for its payment; 
The best work in the end seems marred and incomplete. 
Life is a thing of patches, and like to ragged raiment; 
Who will renew the garments, and make the rents to 
mt^W^— Herbert Clarke. 



48 



SPIRITUAL AND METAPHYSICAL. 

"J form the light, and create darkness: I make peace, and create evil; 
1 iho Lord do all these [things]."— Isaiah xlv: 7. 

Seeking the Kingdom Patterson 

Beyond the Clouds 

How We Master Our Fate Gestefeld 

Breath of Life; Self Treatments 

The Metaphysics of Balzac " 

The World Beautiful. 3 vols Lilian Whiting 

The Living Christ Paul Tyner 

The Golden Ladder Clarkson 

Ideal Suggestion Through Mental Photography Wood 

Studies in the Thought World " 

God's Image in Man " 

All 's Right With the World Newcombe 

In Tune With the Infinite Trine 

What All the World 's A-Seeking " 

Condensed Thoughts About Christian Science... Holcombe 
Power of Thought in Production and Cure Disease " 

Influence of Fear in Disease " 

Power of Silence Dresser 

Twelve Lessons in Truth Cady 

Philosophy of Mental Healing Whipple 

Happiness as Found in Forethought Minus Fearthought. 

Fletcher 

Menticulture ; the A B C of True Living " 

Dr. Geo. Foote on Mental Healing 

Old and New Psychology Colville 

Healing Thoughts Barton 

The Mastery of Fate. 2 vols Braun 

Power Through Repose Annie Payson Call 

Don't Worry; The Scientific Law of Happiness Seward 

Big Truths for Little People Cramer 

The Law of Vibrations Shelton 

Vibrations ; The Law of Life Williams 

Science and Healing M. E. Cramer 

In Search of a Soul Dresser 

Perfect Whole " 

Spiritual Consciousness Frank H. Sprague 

Suggestive Therapeutics Bernheim 

Psycho Therapeutics Lloyd Tuckey 

Science and Health Mary B. G. Eddy- 
Mental Medicine W. F.Evans 

Primitive Mind Cure " 

Esoteric Christianity and Mental Therapeutics " 

Divine Law of Cure " 



49 



<* Men of large mind are very rarely happy men. It 
is your little animal-minded individual who can be happy. 
Thus women^ who reflect less^ are as a class happier and 
more contented than men. But the large-minded man sees 
too far, and guesses too much of what he cannot see. He 
looks forward, and notes the dusty end of his laborious 
days; he looks around and shudders at the unceasing misery 
of a coarse struggling world; the sight of the pitiful beg- 
gar babe craving bread on tottering feet pierces his heart. 
He cannot console himself with the reflection that the child 
had no business to be born, or that if he denuded himself of 
his last dollar he would not materially help the class which 
bred it. * * * For such a man, in such a mood, even 
religion has terrors as well as hopes, and while the gloom 
gathers about his mind these are with him more and more. 
What lies beyond that arching mystery to whose horizon 
he draws daily more close — whose doors may even now be 
opening for him? A hundred voices answer, but no two 
agree. A hundred hands point out a hundred roads to 
knowledge — they are lost half way." — H. Rider Haggard, 

"Remember: — It is not the act, but the will, which 
marks the soul of the man. He who has crushed a nation 
sins no more than he who rejoices in the death throe of the 
meanest creature. The stagnant pool is not less poisonous 
drop for drop than the mighty swamp, though its reach is 
smaller. He who has desired to be and accomplish what 
this man has been and accomplished, is as this man; though 
he have lacked the power to perform." — Olive Schreiner, 

" On the other hand we must not forget that we are in 
action individually controlled by the laws we make collect- 
ively. If the laws made collectively are evil, the individual 
no matter how well disposed will have to express himself 
in an evil manner, until the laws are changed." 

— Walter L. Sinton. 

"Circumstances govern all without, character all within." 

— E. Maitland. 

50 



HELEN OILMAN'S PUBLICATIONS. 

The Blossom of the Century. This is a mental science book; it 
is all about the possibilities of human power; the power 
vested in human development. It is at once a mighty re- 
velation and a mightier prophecy. Such a book is inesti- 
mable in lis capacity to unfold native mental ability in the 
person who studies it and to establish him in unfaltering 
self trust ; the absence of self trust is self defeat every time ; 
its absence is the curse of the race; it is neither poverty 
nor disease nor oppression that curses us ; it is the want of 
self confidence that does it. The man who has self trust 
goes up head; those who lack it take their places below 
him and stand, usually, where the self trustful man places 
him. 

Wilman's Express Condensed. Consists of two volumes of Essays 
by Helen Wilmans and Ada Wilmans Powers. They have 
had a large sale and have been extravagantly praised. 

Poverty and Its Core. It will prove a sure way out of the thralls 
to those who will study it thoroughly. 

Vindication of Sex. This is a powerfully written treatise upon 
a subject now occuqying the world's thought to a greater 
extedt than any other- Sex is the basis of all life ; and yet 
nothing is so abused, maligned and misunderstood. 

Home Course in Mental Science. Twenty lessons in twenty pam- 
phlets : 1, Omnipresent Life. 2, Thought, the Body- 
Builder. 3, Our Beliefs. 4, Denials. 5, Affirmations. 6, 
The Soul of Things. 7, Faith, Our Guide Through the 
Dark. 8, Spirit and Body are One. 9, Prayer and Self 
Culture. 10, The Power Behind the Throne. 11, The Power 
Above the Throne. 12, The Ling on His Throne. 13, Men- 
tal Science a Kace Movement. 14, Mental Science Incar- 
nate in Flesh and Blood. 15, Personality and individuali- 
ty. 16, "The Stone that the Builders Kejected." 17, A Noble 
Egoism the Foundation of Just Action. 18, Eeoognitien of 
the Will the Cure of Disease. 19, Practical Healing. 20, 
Posture of the Will Man. 

A Search for Freedom. 

A Healing Formula. 

"Freedom." A twelve page weekly paper, edited by Helen 
Wilmans. 



" When the bread is bitter, it is easy not to linger at the 
meal. When the oil is low, it is easy to rise with the dawn. 
When the body is without surfeit or temptation, it is easy 
to rise above flesh on the wings of the spirit. You say 
poverty is very terrible to you and kills the soul in you, but 
is it not like the northern blast, which lashes men into 
vikings? is it not the luscious south wind, which lulls them 
into lotus eaters?" — Ouida. 
" If thy success had been greater, thou hadst been less." 
" By thine own soul's law, learn to live, 
And if men thwart thee take no heed, 
And if men hate thee have no care; 
Live thou thy life and do thy deed, 
Hope thou thy hope and pray thy prayer, 
And ask no meed they will not give." 

" This above all : — to thine own self be true, 
And it must follow, as the night the day. 
Thou canst not then be false to any man." 

" And for success I ask no more than this — 
To bear unflinching witness to the Truth." 
«No! 
True freedom is to share 
All the chains our brothers wear, 
And with hand and heart to be 
Earnest to make others free!" — Lowell. 

" The problem which every honest man has to face, 
is not one of more or less bread and butter, but of THE 
RIGHT TO DO RIGHT. As to any individual being 
honest in practice under the present commercial system, it 
is utterly impossible. There is no position' in which we 
could be placed, in which we should be independent of our 
fellows, and if such a position were possible, it would not 
be right for us to occupy it, as we owe a debt to our fore- 
fathers, which we must liquidate by carrying on the work 
that they commenced to its final completion, viz.: — the ulti- 
mate freedom of all mankind to do right.'''' — W, L. Sinton. 

52 



WHITE CROSS LIBRARY. 

By PRENTICE MULFORD. 

Is a system of publication, showing how results may be 
obtained in all business and art, through the force of thought 
and silent power of mind. 

VOLUME I. 

You Travel When You Sleep, 

Where You Travel When You Sleep. 

The Process of Re-embodiment. 

Ee-embodiment Universal in Nature. 

The Art of Forgetting. 

How Thoughts Are Born. 

The Law of Success. 

How to Keep Your Strength. 

Consider the Lilies. 

Art of Study. 

Profit and Loss in Associates. 

The Slavery of Fear. 

What are Spiritual Gifts. 

VOLUME n. 

Some Laws of Health and Beauty, 

Mental Intemperance. 

Law of Marriage. 

The God in Yourself. 

Force, and How to Get It. 

The Doctor Within. 

Co-operation of Thought. 

The Eeligion of Dress. 

The Necessity of Riches, 

Use Your Riches. 

The Healing and Renewing Force of Spring. 

Positive and Negative Thought. 

VOLUME in. 
The Practical use of Reverie. 
Your two Memories. 
Self Teaching; or the art ©f Learning how to 

Learn. 
How to Push Your Business. 
The Religion of the Drama. 
The Uses of Sickness. 
Who are our Relations? 
The Use of a Room, 
Man and Wife. 

Cure for Alcoholic Intemperance. 
The Church of Silent Demand. 
The Mystery of Sleep, or our Double Existence. 



" Thou great eternal Infinite; the great unbounded whole.- 
Thy body is the universe, Thy spirit is the soul. 
If thou dost fill immensity, if thou art all in all, 
If thou wert here before I was, I am not here at all. 
How could I live outside of thee ? Dost thou fill earth and air? 
There surely is no place for me outside of everyvv^here. 
If thou art God and thou dost fill immensity of space, 
Then I am God, think as you will, or else I have no place. 
And if I have no place at all, or if I am not here, 
' Banished' I surely cannot be, for then I'd be somewhere. 
Then I must be a part of God, no matter if I'm small, 
And if I'm not a part of Him, there's no such God at all." 

— Ano7i, 

" Love, hope, aud joy, fair pleasure's smiling train, 
Hate, fear, and grief, the family of pain ; 
These mixed with art, and to due bounds confined, 
Make and maintain the balance of the mind; 
The lights and shades, whose well accorded strife 
Gives all the strength and color of our life." — Pope. 

" Ever at toil, it brings to loveliness 
All ancient wrath and wreck." — 7?. Arnold. 

FOUR CLASSES OF MEN. 

" He that knows not and knows not that he knows 
not, he is a fool; shun him. 

" He that knows not, and knows that he knows not, 
he is simple; teach him. 

"He that knows and knows not that he knov/s, he is 
asleep; wake him. 

" He that knows and knows that he knows, he is wise; 
follow him." — Author Unknoivn. 

"To will what God doth will. 
That is the only Science 
Doth give us any rest." — Longfello-J: . 



54 



VOLUME IV. 

The Use of Sunday. 

The Drawing Power of Mind. 

Grace Before Meat; or Science of Eating. 

The Source of Your Strength. 

What We Need Strength For. 

One Way to Cultivate Courage. 

The Material Mind vs. The Spiritual Mind. 

Marriage and Besurrection. 

Immortality in the Flesh. 

Faith; or, Being Led of the Spirit. 

Some Practical Mental Recipes. 

The Use and Necessity of Recreation. 

VOLUME V. 

Mental Tyranny. 

Spells; or, The Law of Change. 

Look Forward. 

Thought Currents. 

Healthy and Unhealthy Spirit Communion. 

Uses of Diversion. 

Regeneration; or, Being Born Again. 

Lies Breed Disease; Truths Bring Health. 

God's Commands are Man's Demands. 

About Economizing our Forces. , . „ , 

God in the Trees, or the Infinite Mind in Nature. 

What is Justice? 

VOLUME VL 
Woman's Real Power. 
Love Thyself. 
About Prentice Mulford. 
Mental Medicine. 
Prayer in all Ages. 
The Attraction of Aspiration. 
Cultivate Repose. 
Good and 111 Effects of Thought. 
Buried Talents. 
The Power of Honesty. 
Confession. 
The Accession of New Thought. 

These six volumes embrace and conclude the entire series. 
The Swamp Angel. 
Prentice Mulford's Story. (36 chapters— 300 pa 



55 



" Duty rises at first, a gloomy tyranny, out of man's 
helplessness, his self mistrust, in a word, his abstract fear. 
He personifies all that he abstractly fears as God, and 
straightway becomes the slave of his duty to God. He 
imposes that slavery fiercely on his children, threatening 
them with hell, and punishing them for their attempts to 
be happy. When, becoming bolder, he ceases to fear every- 
thing, and dares to love something, this duty of his to what 
he fears evolves into a sense of duty to what he loves. 
Sometimes he again personifies what he loves as God; 
and the God of Wrath becomes the God of Love: some- 
times he at once becomes a humanitarian, an altruist, ac- 
knowledging only his duty to his neighbor. This stage is 
correlative to the rationalist stage in the evolution of philo- 
sophy and the capitaHst*phase in the evolution of industry. 
But in it the emancipated slave of God falls under the do- 
minion of society, which, having just reached a phase in 
which all the love is ground out of it by the competitive 
struggle for money, remorselessly crushes him, until indue 
course of the further growth of his spirit or will, a sense at 
last arises in him of his duty to himself. And when this 
sense is fully grown, which it hardly is yet, the tyranny of 
duty is broken; for now the man's God is himself; and he, 
self satisfied at last, ceases to be selfish. The evangelist of 
this last step must therefore preach the repudiation of duty. 
This, to the unprepared of his generation, is indeed the 
wanton masterpiece of paradox. What! after all that has 
been said by men of noble life as to the secret of all right 
conduct being only ' Duty, duty, duty,' is he to be told now 
that duty is the primal curse from which we must redeem 
ourselves before we can advance another step along which, 
as we imagine — having forgotten the repudiations made by 
our fathers — duty and duty alone has brought us thus far? 
But why not? 

"The idealist higher in the ascent of evolution than the 
Philistine, yet hates the highest and strikes at him with a 
dread and rancor of which the easy going Philistine is 
guiltless. The man who has risen above the danger and 

•Morft Bcientiflcally speaking, monopolist. 

56 



SPIRITUAL— Light Literature. 

•• He who knows only one Beli&ion. knows noae."— Pbof. Max Mulleb. 

"From Nature np to Law, from Law to Love, 
This, the ascendent path in which we move, 
Impelled by God in ways that lighten still. 
Till all things meet in one eternal thrill." 

—Bishop of Peobia, la " Means and Ends of Education." 

David Elginbrod George MacDouald 

The Elect Lady 

What's Mine's Miue 

Ardath Marie Corelli 

The Sorrows of Satan 

Les Miserables Victor Hugo 

Dreams and Dream Stories Anna B. Kingsf ord 

The Christian Hall Caine 

Heavy Literatorc* 

"To love is to live; 
To love one's self is to live in Hell; 
To love another is to live on Earth; 
To love others is to live In Heaven; 

To silently adore the self in all creatures Isto live in that telf which is 
•ternal peace."— Bishop of Pxobia., in " Meane and Ends of Education." 

" No man can be brave who thinks pain the greatest evil; nor temper- 
ate who considers pleasure the highest good."— Cicebo. 

The Life of the Harp in the Hands of the Harper . . Schlatter 
The Spirit Wrestlers or Doukhoborki... Vladimer Tchertkoff 

John Woodman's Journal Whittier 

History of the Quakers 

The Light of Asia E. Arnold 

Life and Love and Death B. Hail 

Things as They Are " 

The Story of the New Gospel of Interpretation .. E. Maitland 

The New Gospel of Interpretation " 

Civilization ; Its Cause and Cure E. Carpenter 

Towards Democracy " 

Emerson's Essays 

Sartor Resartus Carlyle 

The Way, the Truth and the Life • J. H. Dewey 

The Pathway of the Spirit 

Bhagavad Gita 

ThePorfect Way, or the Finding of Christ. . . . A. B. Kingsf ord 

Clothed With the Sun 

Raga Yoga Lectures Swami Vivekananda 

Magic White and Black Franz Hartmann, M. D. 

Life of Jehoshua 

Light on the Path Mabel Collins- 

57 



the fear that his acquisitiveness will lead him to theft, his 
temper to murder, and his affections to debauchery : this is 
he who is denounced as an arch scoundrel and libertine, and 
thus confounded with the lowest because he is the highest. 
And it is not the ignorant and stupid who maintain this 
error, but the literate and the cultured. When the true 
prophet speaks, he is proved to be both rascal and idiot, not 
by those who have never read how foolishly such learned 
demonstrations have come off in the past, but by those who 
have themselves written volumes on the crucifixions, the 
burnings, the stonings, the headuigs and the hangings, the 
Siberian transportations, the calumny and ostracism, which 
have been the lot of the pioneer as well as of the camp fol- 
lower." — Bernard Shaw. 

ABOU BEN ADHEM AND THE ANGEL. 

"Abou )^Q\\ Adhein (may his tribe increase) 
Awoke one night from a deep dream of peace, 
And saw within the moonlight in his room, 
Making it rich, and like a lily in bloom, 
An angel, writing in a book of gold: — 
Exceeding peace had made Ben Adhem bold. 
And to the presence m the room he said, 

*VVhat v^'ritest thou?' The vision raised its head. 
And, with a look made of all sweet accord. 
Answered, ' The names of those who love the Lord.' 

'And is mine one?' said Abou: 'Nay, not so,' 
Replied the angel. Abou spoke more low, 
But cheerily still; and said, 'I pray thee then. 
Write me as one that loves his fellow men.' 
The angel wrote, and vanished. The next night 
It came again with a great wakening light, 
And showed the names whom love of God had blest, 
And lo! Ben Adhem's name led all the rest." 

— Leigh Hunt, 

"We are born into conditions escape from which is 
hopeless and continuance in which is intolerable." 

5a 



MISCELLANEOUS. 

"May liberty meet wi' success, 
May prudence protect her fra evil; 
May tyrants and tyranny tire in the mist, 
And wander tlieir way to the de'vil. 
Here '3 freedom to him that would read. 
Here s freedom to him that would write; 
There's none are afeard 
That the truth should be heerd, 
But they whom the truth would indict."— Bubns. 

"All nature Is but Art, unknown to thee; 
All chance, direction which thou canst not see; 
All disc^ord, harmony not understood; 
All partial evil, universal good; 
And, spite of Pride, in erring Reason's spite. 
One truth is clear. Whatever is is right."— Pops, 

The Labor Annual 

Finance and Transportation J. D. Miller 

Hell To Pay Mayor Jones 

President John Smith 

Argument of Clarence S.Darrow in the Wood- Workers Con- 

*^ spiracy Case 

Live Questions Ex- Gov, John P. Altgeld 

The State Carriage, with Chart Timewell 

How to Get Rich Without Working E. Homer Bailey 

The Rights of Woman and the Sexual Relation.. .K. Heinzen 

My Confession, My Religion. Life Tolstoi 

A Persian Pearl and Other Essays Clarence S. Darrow 

My Soul and Winter's Laura Smith (Greer) 

The Keys of the Creeds E. Maitland 

Tales of Two Countries Alexander Kielland 

Ten Tales Francois Coppee 

The Day's Work Kipling 

Harmonics of Evolution Florence Huntley 

Dream Child 

A Traveler from Altruria William Dean Howells 

The Mystery of the Ages Countess of Caithness 

The Soul of a People H.Fielding 

Selections frem Geo. MacDonald, or Helps for Weary Souls 

Hours With the Mystics. 2 vols, in 1 R. A. Vaughn 

Dreams Schreiner 

Adam's Peak to Elephanta E. Carpenter 

Treasury of the Humble Maurice Maeterlinck 

Wisdom and Destiny Essays, " 

The World's Congress of Religions 

Seven Creative Principles H. E. Butler 

Message of the Mystics Mary H. Ford 

The Spirit of the New Testament By a Woman 

59 



A CURE FOR A CONSCIENCE. 

There was a Man who was troubled with a conscience* 
He felt that his life was not what it ought to be. There- 
fore he resorted to the physicians He asked a statesman 
if politics would agree with his conscience. The statesman 
replied that conscience had a place in politics, but that, if we 
followed conscience, we could accomplish nothing; for in 
politics, obedience to the moral law is an iridescent dream. 

" We must," he explained, "discover the best issue 
presented, and vote for that, though it be not abstractly 
right, else we shall throw away our votes. If we act thus, 
we may not only serve the state, but attain to office." The 
Man said, " I like not the morality of the politician." (This 
Man was a dangerous man.) The Man then asked a high 
priest if his conscience could be made useful, and the priest 
answered: "Yes, man is nothing without a conscience — 
on Sunday; on week days it were well for him to leave it 
in church." The priest added, " The teachings of Christ 
are counsels of perfection. If everyone would obey them 
you also might do so, but here you must act as best you 
can, and if you do your best it will be all right with you in 
the next world." "But," said the Man,«I live in this world." 

The Man asked a man of this world what he should do 
with his unsatisfied conscience. The captain of industry 
answered: " You would better put your conscience in cold 
storage. The laws of business and the penal code embody 
the moral law; you have only to follow them. If your 
conscience is uneasy, smash it with the ledger and heap upon 
it the revised statutes. So may you get rich." And the Man 
with a conscience went away sorrowful, for he had much 
conviction. Yet was the Man not discouraged. He asked 
the theologians, and they answered variously: "If you 
would have peace — believe," "sacrifice," "work," "fast." 
And nearly all said "give," but not even one said "love." 

Then the Man went to a prophet of God, and the 
prophet said : " Seek first the Kingdom." The Man asked, 
" Shall I get high ofiice thereby ? " " You will be a servant 

60 



POETRY. 

"Poets are all who love who feel great truths. 
And tell them; for the truth of truths is love. " 

—Philip James Bailey. 

"Love is the highest attribute of Deity; 
And he who loves divinely is most blest. 
It purgeth passion from the soul and sense. 
And makes the man a unit in himself; 
Head, eyes, hands, heart, al I woi k In unison. 
And b«ast8 and savages, and rudesthinds. 
All feel alike its exercise of power. 
Ambition cannot walk with it; for he 
Who learns to live and love aright, loves all, 
Aad finds preferment in the general weal. 
Though, Proteus like, it takes a thousand forms. 
It doth o'ercome all evil with its good. 
Casteth out devils,— sensuality, and sin. 
And green-eyed jealousy, and hate; and like 
Chrysostom, golden-m3uthed, itdoth attune 
The words of common speech to swe<!t accord. 
And give significance to simplest things." 

—Lizzie Doten. 

"O, my mortal friends and brothers! 

We are each and all another's. 
And the soul that gives most freely from its treasure hath the more; 

Would you lose your life, you find it. 

And in giving love you bind it 
Like an amulet of safety to your heart lorevermore." 

—Lizzie Doten. 

Charles Mackie's Poems Lowell's Poetical Works 

Burns' Poetical Works Rudyard Kipling's Poems 

Lizzie Doten's Poems from the Inner Life 

Walt Whitman's Poems Whittier's Poetical Works 

Lewis Morris' Poems William Morris' Poems 

Gerald Massey's Poems Sam Walter Foss' Poems 

New Ballads, Ballads and Songs, by John Davidson 

Fleet Eclogues, by Davidson Helen Jackson's Poems 
In This Our World, by Charlotte Perkins Stetson 

Young Ofeg's Ditties, by Ola Hansen 
Ella Wheeler Wilcox's Poems 

"The virtues of society are the vices of the saint."— Embbson. 



of servants." "Shall I get riches?" "You must leave all 
to follow the light." « Shall I have quiet of mind? " « It 
is written, 'I come not to bring peace, but a sword.' " "What 
then do you offer me if I seek the kingdom ? " "I offer you 
only love for men and the joy of the spiritual life." The 
Man said: " The road to the Kingdom is dark." And the 
prophet answered, " But the light is within you, for it is 
written, * The path of the just is as a shining light, that 
shineth more and more unto the perfect day.' " 

— Bolto7i Hall. 

BEWARE. 

Have you always been respected by your neighbors? 

Do they ask your advice on all important matters? 

Do they all speak well of you and point you out as a 
leading citizen and a pillar of society? 

Has no one ever said that you were beside yourself, 

Or called you crazy, or a crank, or a pestilent fellow? 

Have you never been accused of associating with pub- 
licans and sinners, or of stirring up the people, or of turning 
the world upside down? 

In short, are you thoroughly respectable? 

Then beware; you are on the downward road; you are 
in bad company. 

Mend your ways or you can claim no kinship with the 
saints and heroes which were before you. 

— Ernest H, Crosby. 



The author and compiler invites correspondence on 
the matters dealt tvith in this book and will be glad to 
give advice as to course of readings also ivill get or give 
informatioti tvhere the books recommended in these lists 
can best be obtained. Enclose stamp for reply. 
WALTER L. SINTON, 

45 Rush Street, Chicago^ III, 



^ 



Whatever I do I can neither feed 
nor clothe my family nor take. part in 
public affairs as a citizen nor speak the 
truth as I conceive it without being 
stained with the blood of my brothers 
and sistei-s, without putting my hands 
into the wickedness that prostitutes every 
sacred national and religious function. 

It is only the densest ethical ignorance 
that talks about a " Christian business" 
life, for business is now intrinsically 
evil, whatever good may come out of it. 
Whoever says that a man may live the 
Christian life while at the same time 
successfullv participating in the present 
order of things is either profound in the 
lack of knowledge or else he deliberate- 
ly lies. There is no sucii thing as an 
ethical bargain, for bargains are matters 
of force, fraud and chance. There are 
no honest goods to. buy or sell; adulter- 
ated foods, shoddy manufacture of all 
that we wear, the underpaid labor and 
consumed life that make every garment 
a texture of falsehood, the hideous com- 
jjetitive war that slays its millions where 
swords and cannons slay their tens — all 
unite to baffle and mock the efforts of 
the awakened conscience at every turn . 
and make the industrial system seem like 
the triumph of hell and madness on the 
earth. — Prof. Geo. D. Herro?i. 




LIBRARY OF CONGRESS 

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